《Preacher’s CompleteHomileticalCommentary–Romans (Vol. 1)》(Various Authors)

Commentator

The Preacher's Complete Homiletical Commentary, by Joseph Exell, William Jones, George Barlow, W. Frank Scott, and others, was published in 37 volumes as a sermon preparation and study resource. It is a commentary "written by preachers for preachers" and offers thousands of pages of:

  • Detailed illustrations suitable for devotional study and preaching
  • Extensive helps in application of Scripture for the listener and reader
  • Suggestive and explanatory comments on verses
  • Theological outlines of passages
  • Expository notes
  • Sketches and relevant quotes
  • Brief critical notes on chapters

Although originally purposed as a minister's preparation tool, the Preacher's Complete Homiletical Commentary is also a fine personal study supplement.

00 Introduction

The Preacher's Complete Homiletic

COMMENTARY

ON THE EPISTLE OF ST. PAUL THE APOSTLE TO THE

Romans

By the REV. W. BURROWS, M.A.

Author of the Commentary on Esther

NEW YORK

FUNK & WAGNALLS COMPANY

LONDON AND TORONTO

1892

THE PREACHER'S COMPLETE HOMILETIC

COMMENTARY

ON THE BOOKS OF THE BIBLE

WITH CRITICAL AND EXPLANATORY NOTES, INDEXES, ETC., BY VARIOUS AUTHORS

THE

PREACHER'S HOMILETICAL COMMENTARY

ROMANS

INTRODUCTION

The Epistle to the Romans was written by St. Paul, either at the end of the year 57 or at the beginning of the year 58. It may be safe to assign the date to the spring of the latter year. It was written after some of the other epistles, but has in our Bible the position of precedence. However, the epistles are not arranged according to the order of the time in which they were written. Their order has been determined by the importance of the societies or persons to whom they were addressed. The arrangement was of rapid growth, and arose, as some assert, out of the intuitive feeling of the early Church. Let us, however, not rest satisfied with the suggestion of intuitive feeling. The arrangement is confessedly excellent, and speaks of the wisdom of the fathers of the Church who were directed by divine wisdom. If we desire a proof of the inspiration of the New Testament, we may point to the admirable order and wise systematic arrangement of the books of which it is composed. It is fitting that this epistle should stand in the forefront of St. Paul's compositions, since it was addressed to the Church situated in the metropolis of the then known world. There were collected different nationalities. From this centre of martial power and intellectual light and leading radiated many different influences. Surely not without satisfactory reason was this epistle—written on the relation of Jew and Gentile, unfolding the true doctrine of justification by faith, vindicating the ways of God with man, and enforcing lessons of wise tolerance for all time—placed in the forefront of all the sacred epistles.

The epistle may be divided into four main parts, with many subdivisions which need not now be enumerated:—PART I., the INTRODUCTION, contained in the first fifteen verses of the first chapter; PART II., the DOCTRINAL PART of the epistle, concerning JUSTIFICATION, continues thence to the end of chap. xi.; PART III. comprises the HORTATORY OR PRACTICAL PART of the epistle; PART IV. the CONCLUSION. The epistle was evidently written, not under pressure of anxiety, but in calm deliberation. It was apparently composed in the house of a Corinthian Christian, who is known to us only by the name Gaius or Caius. It was dictated by St. Paul to the amanuensis Tertius. Surely the pen of the writer would be arrested in its course as the mind was caught up by the glowing periods of the eighth chapter. What a light, what a far-away look, would be on the speaker's face as he thought on fate, free will, foreknowledge absolute! The precious letter was carried by Phœbe to Rome. A woman carried the greatest document of time. It was safe in her hands, for she was in the hands of Omnipotence. It is safe still. St. Paul has had many critics, but no compeers. In what roll of fame is Evanson's name now chronicled? Where shall we look for his monument? We ask the publisher for the work of him who assailed the genuineness of the Epistle to the Romans, and very likely the publisher has not heard the name. Time has sadly overcome the fame of Evanson, while JUST TIME has gladly increased the fame of our apostle. He still lives as an influential power. One St. Paul is sufficient to glorify a race. One Epistle to the Romans is adequate to ennoble all literature. We may approach the work in trembling, and earnestly pray for divine light and guidance as we attempt a homiletical treatment of the immortal treatise. Our work is well-nigh done, and it is an attempt, after all; still, we unwillingly lay down the pen, and remain deeper and firmer in our admiration of St. Paul, and stronger in our conception of the depth of the riches of the knowledge, wisdom, and mercy of God. It will be a joy if any study is cheered by rays of heaven's light, if the voice of the pulpit is clearer and fuller, if the Church is enriched, by the contribution we make to the well-being of humanity.

HOMILIES FOR SPECIAL OCCASIONS

Church Seasons: Advent and Christmas, Rom ; Rom 8:3-4; Rom 8:32; Rom 13:12. St. Paul's Day, Rom 7:4. Good Friday, Rom 5:6. Easter, Rom 4:25; Rom 5:10; Rom 6:1-11. Whitsun Day, Rom 8:15-17. Sabbath, Rom 6:1; Rom 13:5-6.

Holy Communion: Rom ; Rom 2:25-29.

Foreign Missions: To Heathen, Rom ; Rom 1:22-32; Rom 2:14; Rom 6:21; Rom 10:12-18; Rom 15:17-21. To Jews, Rom 9:25-33; Rom 10:1-4; Rom 10:18-21; Rom 11:1-5; Romans 6 -

10. Bible Society, Rom ; Rom 4:3; Rom 15:4; Romans 13.

Evangelistic Services: Rom ; Rom 3:24; Rom 4:7; Rom 5:7-8; Rom 6:23; Rom 10:6-8.

Special: Workers, Rom . G. F. S., etc., Rom 16:1-2. Parents, Rom 16:5. Servants, Rom 12:11. Scientific, Rom 1:20. Christian Communism, Rom 12:13-16; Rom 13:7-10; Rom 15:27. Almsgiving, Rom 15:25-29.

01 Chapter 1

Verse 1

CRITICAL NOTES

Rom . Paul.—In Latin Paulus, and equals little. Chosen, perhaps, for humility. Name of illustrious Roman family. Saul among Jews. Afterwards Paul. Very common for Jews to accept a second name of Greek origin bearing resemblance in sound. So σαῦλος, παῦλος Servant.—Common word of slaves. Bondmen, in contrast to freemen. Paul claims to be heard as δοῦλος, bondman of Jesus Christ.

MAIN HOMILETICS OF THE PARAGRAPH.—Rom

A glorious inscription.—It is not perhaps too much to say that the most glorious time of the Church's history was the first three hundred years of its existence. Much of the romance and chivalry of Christianity disappeared when the fires of persecution were extinguished, when the stake and the faggot were displaced by the sceptre of authority, when riches instead of poverty became the reward of the Christian profession and it became the pathway to positions of worldly influence. Stirring times were those, and in them appeared the mightiest of the race. A bright galaxy of great men—great in intellect as well as in spiritual power—flourished in the first days of the Christian era. Those were the days of Peter, John, Paul, Barnabas, Ignatius, Polycarp, Irenæus, and many others of whom the world was not worthy,—men who were driven from earth and found a home in heaven; who were dishonoured in their own time and glorified in after time; whose writings, sayings, histories, and characters have been both the study and the admiration of the men of profoundest intellect and widest erudition who have followed. Rising high above all these great men, as King Saul, physically, above his fellows, as the mountain peak above adjacent high-lying lands, is the great apostle of the Gentiles. Paul was not great physically; but he was better, being great both intellectually and spiritually. The greatest merely human hero of Christianity, the noblest man of all time, was "Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God." Let us consider the inscription and the description which he gives of his own claim to speak with authority.

I. The human name is changeable, while the spiritual relationship is abiding.—Many guesses are given as to the reason why the name was changed in this instance. Dr. Wordsworth assigns no less than eight reasons for the change of "Saul" into "Paul." We need not here give them; and some are rather fanciful. We cannot presume to decide where learned men differ. Surely it is a matter of small importance. Authentic history simply records the change of the name. In our days we have had names changed. Some have cast off their surnames and have taken fresh ones in order to increase their worldly goods, or to heighten their worldly position. What will become of earthly names in the spirit world? Are our names left behind on the tombstone where they are inscribed? Is it possible to have distinguishing names amongst the multitude which no man can number? Surely the individuality of the redeemed is not dependent upon the denoting power of a name. The names of Abraham and of Lazarus are mentioned in the parable of the rich man. But this is necessary to the carrying out of the parabolic picture. There must be in heaven many Abrahams, and many Pauls, and many Peters, by this time. Perhaps the human names will pass away like other things of earth. Names change as time advances. Names die because the things or persons denoted have passed into oblivion; but the spiritual relationship is abiding. Greater and more permanent than the name "Paul" is the title "servant of Jesus Christ." A servant,—yea, a slave of Jesus Christ. The bondman of Him who came to give the highest freedom. A bondman whose price was not silver or gold, but the precious blood of Christ. A bondman who wears the easy yoke of love and carries the light burden of devoted service. The slave of Jesus Christ is free and restful as the child in a mother's arms. This slave will not take any discharge. He serves on earth, and he serves as a king and a priest in heaven. It is a spiritual relationship, firm and lasting as the throne of God.

II. The human name separates, while the spiritual title unites.—Human names separate. They are given for this very purpose. The human name Paul not only denotes a certain physical form, a small stature, sparkling eyes, and aquiline nose, with Jewish and Grecian type of features; but to us it also connotes certain mental and moral features. It makes us think of a different man from St. Peter or St. John. The name Paul so sets off and separates the apostle of the Gentiles that if any other Paul is mentioned there must be appended some other name. Our earth names are separating attributes, while the title "a servant of Jesus Christ" is a uniting term. "A servant of Jesus Christ"—and thus a brother to all the Lord's followers. We may not be great either socially or intellectually, but we march in the same noble company with St. Paul and the other great ones of time, for we are all servants of Jesus Christ. One touch of nature makes the whole world kin. There is a sweet touch of spiritual nature which makes the whole family of Christ one. How beautifully and yet how incidentally St. Paul refers to the uniting force! He seems to say, I speak not merely as Paul, but as your brother, your fellow-servant to Jesus Christ.

III. The human name is an outward mark, while the divine call sets an inward seal.—The name brings before us the mental and moral characteristics of the man simply by reason of the working of the law of association. The name does not make the manhood. It is the manhood which makes the name. In itself the name Milton is a mere outward sign and mark. It has no creative force, and does not work inwardly. It is by what it suggests that we think of Milton the blind poet, and are led to wonder at the sublimity of his imagination. The name is an outward mark, while the divine call sets an inward seal. This call is:

1. Discriminating. God had need of Paul, of his learning and his wisdom, and He called him into His service.

2. Changing. Saul and Paul are the same, and yet so changed by the divine call as to be different. Saul the persecutor had the same intellect as Paul the writer of this epistle, and yet so changed that Paul rises above Saul by infinite degrees. God's spiritual changes amount to new creations.

3. Elevating. It was an upward movement when Saul was called to be an apostle. Elevation of the moral nature is the enlargement and improvement of the mental nature. We are told that the great artist must be pure in nature and in aim. Only the good man can be the truly successful orator. Saul would have taken a good place amongst his fellows, but he would never have risen to the heights of Paul. We cannot be apostles, but by God's help we can be good, and thus in our measure great.

IV. A noble life-purpose alone immortalises a human name.—The men of one idea are the rulers of the race. Paul was a man of one idea. It was—For the gospel of God. He believed it with all his heart as the good news from heaven. He was separated to it as good news for his own soul—good news for a fallen race. In these days some speak of the gospel as an old-fashioned word, but such words are the most influential. The old gospel is ever new. Paul would have gloried in the gospel had he lived to the end of time, and would have laboured more abundantly than all for its spread. His noble purpose, resolutely followed, has written his name in undying characters on the annals of time. Being the lover of Christ and His gospel, he became the true lover of his fellows,—Paul the greatest philanthropist of all men. Our names may die, but our noble purposes, resolutely achieved, cannot die. The record is in heaven. We shall be known by our purposes and by our efforts to give them fulfilment. Let us seek the immortality of goodness. Let us pray for God's grace to separate us to His gospel.

SUGGESTIVE COMMENTS ON Rom

The meaning of "apostle."—The name "apostle," which properly means a person sent, is sometimes applied in Scripture generally to any of those messengers who were sent by the Almighty to declare His will. Hence our blessed Saviour is called the "Apostle and High Priest of our profession." But in its most common use in the New Testament it is limited to the twelve who were chosen by our Lord to be the witnesses of His life, and, after His ascension into heaven, to publish His religion to the world. St. Paul was not indeed of this number, but he was invested with the full authority belonging to the apostolical office, being called by the special nomination of Christ to be an apostle. This remark he introduces to show how completely he was distinguished from the Judaising teachers who were not called to the office which they had undertaken, but assumed it of themselves, and without any authority. He was also separated unto the gospel of God, chosen from among the rest of mankind, and devoted to the service of the gospel, that he might spread the knowledge of it in the world.—D. Ritchie, D.D.

Called to be an apostle.—Let the disciples of Christ remember that they are all His servants; and, what department soever of that service they are called to fill, whether more public or more private, let them cherish the same spirit with Paul, counting it their honour, and feeling it their pleasure, to serve such a Master. The more highly we think of the Master whom we serve (and in the present instance the more highly the more justly, the glorious reality ever remaining far above all our loftiest conceptions of it), the more honourable shall we deem His service; and the deeper our sense of obligation for His kindness and grace, the more ardent will be our delight in the doing of His will, and the more active and unremitting our zeal in the advancement of His glory. But Paul served Christ in a special capacity. He subjoins to his general designation his more appropriate one: "called to be an apostle, separated unto the gospel of God." The office of an apostle was the highest among the offices of the Christian Church. In every enumeration of them this stands first: "When He ascended up on high, He led captivity captive, and gave gifts unto men. And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers" (Eph ; Eph 4:11). And His thus "giving" them implies His bestowing upon them whatever qualifications were necessary for the due discharge of their respective functions. This the connection intimates. "Unto every one of us," the apostle had just said, "is given grace, according to the measure of the gift of Christ." He, by the endowments, ordinary and extraordinary, of the Holy Spirit, fitted each class of these spiritual functionaries for the execution of their respective trusts. In a larger enumeration, given elsewhere, apostles still hold the first place: "God hath set some in the Church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues" (1Co 12:28).—Wardlaw.